[222]. Fasti Praen.; C. I. L. 235, and Mommsen’s note (where Apr. is misprinted Aug.). ‘[Hoc biduo sacrific]ium maximum Fortunae Primg. utro eorum die oraclum patet, II viri vitulum I.’
[223]. Liv. 30. 39; Friedländer in Marq. 500; Mommsen, Münzwesen, p. 642, note; Staatsrecht, i. 586.
[224]. C. I. L. 298.
[225]. In the Salian hymn duonus cerus = creator bonus (of Janus): cf. Varro, L. L. 7. 26; Mommsen, Unteritalische Dialekten, 133. See articles cerus (Wissowa) and Ceres (Birt) in Myth. Lex.; Bücheler, Umbrica, 80 and 99.
[226]. ‘Ceres a creando dicta,’ Serv. Georg. 1. 7. It is worth noting that in Nonius Marcellus, 44, cerriti = larvati, where cerus seems to mean a ghost. If so, we have a good example of a common origin of ghosts and gods in the animistic ideas of early Italy.
[227]. Arnob. 3. 40, quoting one Caesius, who followed Etruscan teaching, and held that Ceres = Genius Iovialis et Pales. See Preller-Jordan, i. 81.
[228]. Preller-Jordan, i. 62. They were not even certain whether the Genius Urbis was masculine or feminine; Serv. Aen. 2. 351.
[229]. Henzen, Acta Fr. Arv. p. 48. In later times Ceres took the place of Mars at the Ambarvalia, under Greek influence.
[230]. So Henzen, l. c. and his Introduction, p. ix.
[231]. Myth. Lex, s.v. Ceres, 861. He does not, however, dogmatize, and has little to adduce in favour of his opinion, save the statement of Servius (Georg. 1. 7) that ‘Sabini Cererem Panem appellant.’